A Holy Commonwealth, Chapter 9

A Holy Commonwealth · Chapter 9

p. 241CHAP. 9. How a Common-wealth may be reduced to this Theocratical temper, if it have advantages, and the Rulers and People are willing.

Thes. 210. AS it should be the desire of all good men, that the Common-wealth might be happy in the enjoyment of the Gospel and Peace, and this secured to posterity, so the open way to attain these ends, consisteth in these following Rules of practice.

R. I. That the Ministers of Christ that are to teach and guide the people by the Word of God, be generally able, judicious, godly, faithful, diligent men.

We cannot expect the people to be good, if the Teachers be bad, unable, or negligent. It is Gods Word that's managed by them, that must reform the people, and work out their vice. As mens Laws suppose the Laws of God, and mens Government presupposeth Gods Government; so the true methodical obedience to mens Laws, presupposeth obedience to Gods Laws, and consequently some understanding of them; and a right subjection to man presupposeth subjection to God. The first work therefore being the Ministers, the true reformation of the Ministry, making them indeed Divine, is the first thing to the making a Common-wealth Divine.

Much hath been done already to this of late in this p. 242Nation, through the blessing of God: (though much is yet to be done, especially for ripening the Ministry in Judgement and Charity, & bringing them to neerer Unity, which time must do.) And the principal hopes that we have in this Land of a faithful successive Election of Parliaments, from any thing that is yet before us, is the happy success of the Ministry upon the Souls of many, by which the people being much reformed (though yet too little) are more enclined to prudent pious men to be their Governours in Parliament, then they have been heretofore. So that this hath made a hopeful beginning, and if it be cartyed on, will do much more.

This is not unknown to the Enemies of Christianity, or to the Papists, that all conspire against the Ministry, as knowing that to make them odious, and their labours vain, or get them down, is the likelyest way to attain their ends.

Let these enemies note, that I am not here pleading for Lordly greatness, nor Riches to the Ministry, nor an aliene Power in State affairs, or any coercive Power at all: (and would they have a Clergie lower?) but only that they may be Learned, Judicious, Godly, Able, faithful men, provided with their daily bread, or food and rayment: And can they for shame oppose this?

Thes. 211. Rul. II. Above all let there be a fixed Law for the due Regulation of the Electours and Elections of Parliaments.

The true Reformation must here begin; and if the Foundation be well laid in the people, the building will be firm and safe.

p. 243And here let me presume to speak a few words of the Necessity, and of the Ʋtility of this course, and then, How it should be done.

1. It is known that Parliaments qua tales, are not Divine, Religious, Protestant or just. The six Articles by which the Martyrs were burnt, were made by a Parliament. All the Laws for the Papal interest in the dayes of Popery have been made by them. They have often followed the wills of Princes to and fro. And therefore they are not indefectible, nor immutable as such.

2. It is known that there are Members of various minds in them all, and sometime the miscarrying party is so strong, that by a few more voices they might bring misery on the Common-wealth.

3. It is well known that in most p…s, the Major Vote of the Vulgar that are Choosers are Ignorant, selfish, of private Spirits, ruled by mony; and therefore by their Land-lords, and other great and powerful men; and withal they are bitterly distasted against the serious diligent practice of Religion, according to the Rules of Christ.

4. It is therefore apparent that if they had their Liberty, they would choose such as are of their minds; and it was by providence and accident that heretofore they did not so.

5. And it is certain, that the wars, the change of Church government and forms of worship, the differences of Religious men, and the many Sects that have lately risen up among us, and the strict Laws of Parliament about the Lords day, &c. and specially their Taxes, have deeply discontented them and exasperated them against such as they think have caused p. 244these, so that many would now purposely design their ruin.

6. It is known that in the late Elections, the exclusion of Delinquents, and the Countenance of the times made terrible by many late successes against all sorts of enemies, and the present existence of the Army that hath so prevailed, hath been their restraint, so that they durst not go according to their inclinations.

7. It is known that the restrained Gentry, with those that are enemies to serious holy living according to the Christian Rules, are in most places strongest in popular Interest; having most Tenants, and most of the affections of the vulgar: And that they can this day, were they but as free from fear of sufferings as others, bring more voyces into the field in most places then any others can: And that even many well meaning honest men are of cowardly Spirits, and dare not displease their Landlords or great Neighbours, but will vote with the stronger side.

8. And its known that the Leaders never less wanted all upon the grounds fore-mentioned.

And what followeth upon all this, but either still to keep an Army over them (which should not be) or to Regulate the Election, is necessary to save us from ruine by a Parliament? For what probability is there but the next that is chosen by such a Majority of Votes with absolute freedom, will undo all that hath been done, and be revenged to the full on all that were so odious to them, and settle our calamity by Law? The effect lyeth so obvious to a discerning eye, (and almost to all) in the Moral Causes, that we may reckon it as done already, if not prevented.

p. 2452. But could a Prudent course be taken now for the Regulating of future Elections, we should have a moral security of good Parliaments to all Generations, who would make good Laws, and see to the execution, and be under God, the sum of Blessings for the Common-good; We should have Parliaments of the wisest and most pious men; and such as are least for private Interest, but would devote themselves to God and to their Countrey; The Parliament would be the Princes Interest; so that he neither would nor could divide from them. And they would be the peoples Interest, so that they could not disown them, but would lift them up in their esteem, and set them with the first in their daily prayers and praises unto God. And Parliaments would be more Honourable, when they were more Divine, and chosen only by vertuous men, and not by prophane debauched persons. In a word, Piety and Peace were more likely to be secured to Posterity, certainly, easily, and honestly this way then any way.

And then the effecting of it will be an Actual most excellent Reformation of the Common-wealth it self; and the Regulating Laws, excluding the vicious, would engage the people against Vice, and so conduce to their salvation.

Thes. 212. The Regulating Law must contain 1. the description of the Electors by their necessary Qualifications; and 2. a course for Legal discerning the Qualified from the Ʋnqualified; and 3. a Regulation of the Manner of Elections.

The first and second reform the very substance of p. 246the Republike, and are the most necessary excellent part of its Reformation.

Thes. 213. 1. For the due Qualification of Members, let so much of Gods own Laws be owned, as is still undoubtedly in force.

It is an erroneous and impious assertion that all Gods Political Laws are repealed. Ʋniversal Policy must be distinguished from Particular: And the General Laws and Principles from the Application of them to a particular people and case. As the world is still Gods universal Kingdom, so hath he universal Laws to Govern them. The fifth Commandement set in the Head of the second Table, is the summary or ground of humane Politicks, commanding the duties of Princes and people, though Parents and children only are expresly mentioned. The following Commands agaainst Murther, Adultery, Theft, and false witness, were part of the Jews Political Laws, and are still part of Gods Universal Politicks, and belong to every Common-wealth in particular to enforce, and see them executed, as well as Ethically to private Consciences. Princes are the keepers of Gods Laws, and must see them executed; to promote which, their Laws must be Subservient: where any of these Morals by a penalty annexed is applyed to the Jews in particular, though quatenus Mosaica & Judaica, the Law be ceased, yet as it is the Law of Nature, or as Christ hath taken it into his Law, it doth remain: And not only so, but the Reason of many other Jewish Laws may still be significative of Gods Will to us, and so be Obligatory.

p. 247Where there is nothing in the difference of their state and ours that varieth the case so as to destroy to us the Reason of the Law, it may thus indirectly bind us still, by shewing us what God would have men in such a case to do.

Thes. 214. The Moral Qualification of Electors must be this, that no man choose but those that have publikely owned the Baptismal Covenant, personally, deliberarely and seriously, taking the Lord for their only God, even the Father, Son and Holy Ghost, the Creator, Redeemer and Sanctifier; and that lyeth not under the guilt of any of those sins for which God would have men put to death, or cut off from his people.

Here are but two things required in the Moral Qualification, which no man that hath the name and face of a Christian can except against. First, that he be one that owneth God the Father, Son and Holy Ghost, in personal Covenant; that is, that he profess himself a Christian: Others are excluded from Liberty, I think, by our Laws already. This therefore cannot be denyed. That he was Baptized in Infancy is not enough, because choosing Parliament men is not a work for Infants, but the Adult; and he at age that owneth not his Baptismal Covenant, doth renounce it, or at least is not to be reckoned among believers. The second point is, that he live not in such sins as God would have men cut off for. And who can except against this? But here note 1. That it is not the oft committing such sins only that maketh him uncapable; but being at that time under the Guilt; For a man must be hanged for one Murder, p. 248though he daily live not in it. 2. It is the Guilt in foro humano that I speak of, and not of his conscience as to God. If the Magistrate pardon him, and fully pardon him, he is not under Guilt before him. 3. Note that it is not only cutting off by Death, but also by an extermination, or disfranchising, or excommunication, that I speak of. He is unfit for the Priviledge of a Chooser, that God would have any of these wayes to be cut off, but specially by Death.

4. And note, that a capital offender may have pardon for his life, when yet the Ruler may not perhaps restore him to his freedom herein.

Thes. 215. For what crimes God would have men cut off, I have shewed before, cap. 7. viz. For Blasphemy, Idolatry, perswading to Idolatry, Murder, Manstealing, Incest, Sodomy, Adultery, presumptuous sinning, and obstinate refusing to obey Magistrate, Priest, or Parent, in case of Gluttony, Drunkenness, and the like: and all such as would not seek the Lord: all wizzards, and that turn after wizzards, and more such like, which may easily be collected.

Thes. 216. It will be a fair and expeditious course, that all these crimes enumerated by the Parliament, for which they allow Pastors to excommunicate men, shall also disable any person from choosing any Parliament-man or Magistrate.

There are many enumerated in the Ordinance that setleth the Government of the Church, and if the Parliament please, they may add more, as they see cause.

p. 249Thes. 217. At least it cannot be denied us, but that those crimes enumerated in the late Humble Petition and Advice, disabling men to sit in Parliament, should also disable the people to Elect.

And that much well executed, would do the Nation very much right, and free us from much guilt and danger. And there is no Reason that Lords and Knights should be disabled, and Pesants let alone in their Priviledges that are guilty of the same things.

Thes. 218. As no man was to live a member of the Common-wealth of Israel that entered not into the Covenant of God, and submitted not to his worship, under the Ministration of the Priests (though they might have faults) but he that would not seek the Lord God of Israel was to be put to death, be he great or small, 2 Chron. 15. 11, 12, 13. So no man should be so free in our Common-wealth as to be choosers of our Parliament-men or Magistrates, that live not in Christian Order and communion, for the ordinary worshipping of God, and under the Discipline or Guidance of some faithful Pastors (where such are) either Approved or Tolerated by the Magistrate.

To be an ordinary despiser of Gods pub…ike worship, or a neglecter of it, and of the Guidance of Gods Ministers, was Death or cutting off in the Jewish times: And no man can tell us why it should not be at least a cause of disfranchizing now. A man by disfranchizing is not a penny the poorer, but only kept from hurting the Common-wealth. And its a p. 250hard case, if we must commit our lives and Religion to the Votes or Government of them that God would have had then cut off, and put to Death! Let men have liberty freely in all lesser doubtful things that good and sober Christians differ about: and if they be Impious or Infidels, (unless by particular crimes they incur any penalty) I urge not the Magistrate now to deprive them of their Estates or personal Liberties: But let them have nothing to do with Governing us. A man would think this should be a fair and moderate motion: It is not an Anabaptist, nor an Independent, nor any upon such kind of differences that I am motioning an exclusion of: But those that are Members of no Approved nor Tolerated Church. And there is great Reason. For 1. They Live like Atheists and Infidels, and therefore they may be numbred, if not with such, yet with them that are near them. Faith is practical, and tendeth to holy living and obeying. He that refuseth to give God his publike Worship, and so denyeth him the chief part of his homage, is an Atheist in life. 2. There were no Christians in the Apostles dayes that had a fixed abode, that were not members of the Christian Churches in the places where they lived: and those that were unruly and walked disorderly, were to be avoided and cast out. 3. If they believe not that God is to be worshipped publikely by his servants, and would perswade others against all publike worship, they are not fit to live among men; therefore if they themselves forsake it, they are unfit for to meddle with our Government. 4 He is not ordinarily fit to choose a Governour, that as to his Morals is not capable of Governing (allowing p. 251a gradual difference.) But the neglecters of all Church-order, and Communion, and Discipline, are unfit to Govern: for they would destroy Christs Interest in the world: therefore they are unfit to choose. 5. If it be because they know not of a true Church to joyn with, its a sign they doubt of the Head when they doubt of the body, and know not that Christ indeed is King, that know not his Kingdom: Or else are justly to be suspected for Romish Juglers, whose design is to take down all, that they may set up themselves. 6. However it be, they that excommunicate themselves from Christian Churches, can blame none but themselves for it, and have no reason to expect to be taken for Rulers or choosers in a Christian Common-wealth. 7. He that refused all publike Worship under the Priests, would not have been judged to seek the Lord, nor be one of their Common-wealth. 8. God hath no ordinary publike worship but by his Ministers; and therefore to live under the Guidance of no Pastor, is to reject the stated way of worship; nor can he (ordinarily) be numbred with the flock of Christ, that is under no particular Shepherd. Every one therefore should be a member of some Church.

Thes. 219. 2. For the execution of this Law, there should be careful provision, which being a Modal thing, I shall not presume to say so much of, but leave to the wisdom of Governours: only I see before us 1. an imperfect uneffectual way, which is by convicting men for these crimes before some Justice. 2. An effectual Regular more excellent way, which is this: Let all Pastors in England that are approved have an Instrument p. 252of Approbation, and all that are Tolerated an Instrument of Toleration; and let no man be a chooser or a Ruler that holdeth not communion with an Approved or Tolerated Church, and is not signified under the Pastors hand to be a member thereof: or that shall be cast out of the Church for any of those crimes that the Parliament shall enumerate: And that there may be no jealousie of Ministers usurpations or abuses herein, let every Parish have one or two of the wisest men by the superiour Rulers made Church-Justices, or Censors to meet with the Church-Officers, and to take cognizance of the cause: And let all that the Pastors and Church take in or cast out according to Gods Word, be used by them as members or no members of the Church; But let no man be disfranchised in the Common-wealth, or lose his Vote in Elections, unless the Censor or Church-Justice Ruled by the Parliaments Laws, consent to the censure. And let all that are cast out by his consent and the Churches both, be registred, and disabled to Vote, unless by the consent of both upon Repentance they be restored.

This course is equal: For it is not meet that Ministers should be the disposers of the Liberties of the Common-wealth, nor will it help but hinder their Ministry that they should mix it with any secular Power; and though the penalty were but consequential, it would be inconvenient for them to use that Power. And yet on the other side, it is not Parliament Orders any further then as they are subordinate to Gods Laws, that they must Guide the Church by. Now in this way the disfranchized person hath no more trouble through the Minister then p. 253if he had nothing to do in it, but some more ease and benefit: For if the Censors alone should judge him criminous, he would have no benefit by the Churches more favourable Judgement, in case the Censors should be too rigid: Or if they should bear any man a Grudge, it is unmeet they should disable him alone: And therefore when the Judgement of the Church and of the Censors must concur to any mans Conviction, he will be further from the danger of any injury: The Church shall have no power to convict him with Relation to his civil Liberty; but only the Censors shall not do it without their consent, that his Liberty may be the better secured.

If you think that this power of Church and Censors is too great to be exercised over Justices of Peace, or persons of greater place: I answer, 1. Where ever there are Justices of Peace, it is supposed that they be themselves the Censors; and therefore that fear is vain: And for Riches, they should priviledge no man in impiety. 2. You may leave your Greater men (if you will be partial) to some higher Judgement, or leave them the Liberty of an Appeal.

Of the Office of these Censors I shall speak more under the last Rule.

Quest. But what shall be done in the Tolerated Churches? Answ. As you please, either let them also cast out none from his Common-wealths Priviledges without the consent of the Censors of that Parish; or rather let them alone to do with their own members as they list in this respect; Because 1. They will be so eager to keep their strength and number, that they will dispriviledge none of their own, without p. 254great cause. 2. And if they do, it is usually best of all; for it will drive them to the approved Churches.

Quest. But what if Ministers will not admit of worthy persons into their Churches? shall they therefore want their civil Priviledges? Answ. 1. If Ministers grosly miscarry in their Office, the Magistrate hath power to punish them, or cast them out; and what would you have more? 2. If one Church will not receive them, another will, either Approved or Tolerated. 3. If all this will not serve, let your Censors in this also have the Judgement, or a Negative voyce. Let the Qualifications already given by the Parliament concerning those that are to be debarred from the Lords Supper for Ignorance or scandal, be the Censors Rule (with what else they think meet to add) and if any man publikely offer himself to be a member of the Approved Church of that Parish where he liveth, and be refused, if the Censor Judge the Refusal injurious (according to the Parliaments Rules) let it not injure him in his civil Liberties, but let him be Registred inter Cives; Though I think this caution should be unnecessary, because the Ministers themselves are under your Power. But it is only men that are utterly uncapable of Church-communion, or that wilfully refuse it, that we desire may be no Choosers or Cives (though Subjects still.)

Quest. But what if your Pastors will neglect Discipline, and let in the most scandalous men; will not the Common-wealth be polluted and hazarded by their negligence? Answ. 1. It can be no worse for that, then it is; and therefore thats no reason against the thing. 2. I confess there lyeth the greatest danger; And therefore Parliaments should not by any causeless p. 255jealousies of Ministers doing overmuch, restrain, disable or discourage them from that duty which flesh and blood is most against of all their work; But let the wilful neglect of Discipline (and if you will, excessive rigour too) be punishable according to the quality of the offence. And let there be a Court of Commissioners in every County (those that are for ejecting scandalous Ministers) empowred thereunto; For Ejection should not be the punishment of smaller faults, especially before obstinacy; nor yet should such faults be unpnished; But of this more anon. But that here the Censor should have power alone to deprive him of his civil Liberty (as we grant him alone to preserve it) will be injurious to mens Rights.

Thes. 220. The third part of the Law for Regulating Elections, concerneth the Manner of Electing, where variety of tolerable Modes occurring, I shall not presume to extol any one above the rest, there being no such necessity of any one Mode as the self-conceited Modellers imagine. 1. The Cives that are in the Censors Register may meet in every Parish Church, and before the Censors, Ministers, Constables, Church-Wardens, and Overseers of the poor (sworn all to fidelity) may give their Votes for Parliament-men, which these Officers may carry in at a General meeting to the High Sheriffe. 2. Or these Cives in the same place and manner, may choose their Deputies (proportioned to the number of the people in all Parishes) which Deputies may at the General meeting (to avoid confusion) choose the Parliament men (being themselves first sworn to a faithful choyce) And these Elections in the Parishes, and the p. 256County meetings may be either by Vote or Ballot.

The confusion that is now at Elections, is very great; and without abundance of cost to the Countrey or the Elected Gentlemen, so great a multitude cannot be brought to the Pole; which if they be not, the uncapable rout may intrude and carry it. And therefore for every Parish or Hundred, either to send in their written Votes by Officers, or rather to send their sworn Deputies with power to Vote in their stead, will more orderly dispatch the work, and with much less charge and trouble. Every Deputy may bring in a list of the names which he representeth; and so he that representeth a Parish of an hundred men, shall have the voices of an hundred; and he or they that represent a Parish of a thousand men, shall have the voices of as many.

Where there is danger lest the Greatness of any over awe the people from their liberties, the Ballot is somewhat the safer way then the open Vote; and yet not much; both because Juglers by slight of hand might convey in five for one; and specially because those great men will beforehand be engaging the people to Promise them their suffrages, and they dare not deny the Promise, if they are such as dare not deny them their Vote; And yet in all these things indifferent, we would not stick to gratifie Mr. Harrington, or any rational Modeller, that can get the Parliaments consent. But 1. We must have our Cives, the matter of our Republick first reformed. 2. And we would have no more change then needs must, but things done with as little stir as may be, about circumstantials; and not have the Venetian painted dress and toyish p. 257gawds, to cover a defiled people; nor with a great deal of cost, and labour, and pomp, to set up an adorned Image; Et magno labore nugas agere, ut materiam superares opus. We are somewhat indifferent for the dress; but cannot be indifferent, whether we have a pious or impious, Christian or Infidel Common-wealth. Reform and secure us in the main, and we will not quarrel about such variable unnecessary modes and circumstances.

Thes. 221. Though solicitations cannot be prevented, yet that liberty of Votes may be preserved, let the Regulating Law deprive all men of their Votes in that Election, that are proved to have Promised them to any man before the meeting.

They may consider and debate it before-hand, for better information, but not promise.

Thes. 222. Rul. III. To make the Common-wealth more Divine, our Parliaments themselves must be more Divine: which must be effected by Description, and by Oath; which are both so happily Ordered already in the Humble Petition and Advice, that, if execution be added, may conduce much to our happiness.

The said Petition and Advice determineth, that under the Penalty of a thousand pound, and imprisonment till it be paid, no person be elected and sit in Parliament but [such as are persons of known Integrity, fearing God, and of Good conversation—Not such as are guilty of any of the Offences mentioned in an Act of Parliament of Aug. 1650. entituled, An Act against p. 258several Atheistical, Blasphemons and execrable opinions, derogatory to the honour of God, and destructive to humane Society. No common scoffer nor reviler of Religion, or of any person or persons for professing thereof: No person that hath married or shall marry a wife of the Popish Religion; or hath trained or shall train up his child or children, or any other child or children under his tuition or Government, in the Popish Religion; or that shall permit or suffer such child or children to be trained up in the said Religion, or that hath given or shall give his consent that his Son or Daughter shall marry any of that Religion: No person that shall deny the Scriptures to be the Word of God; or the Sacraments, Prayer, Magistracy and Ministry to be the Ordinances of God: No common prophaner of the Lords day; nor prophane swearer or curser; no drunkard, or common haunter of Taverns or Ale-houses.]

They are sworn also for the true Protestant Christian Religion in the purity of it, as contained in the Holy Scriptures, and for fidelity to the Protector, and for the Peoples Rights and Liberties.] A more excellent Act hath not been made for the Happiness of England, concerning Parliaments, at least since the Reformation. O that it may be but effectually put in execution.

Thes. 223. Rul. IV. The Prudence, Piety and fidelity of the Princes standing Council conduceth much to the felicity of the Common-wealth: and is to be procured, 1. By Description. 2. And by Oath.

1. The Law must describe them according to their necessary qualifications. 2. The choosers of them (especially where Parliaments choose) may be sworn p. 259as near as they can to choose according to that Description. 3. Themselves are to be sworn to act accordingly.

Thes. 224. Rul. V. The Prudence and Piety of the Prince is of high concernment to the Happiness of the People; which is to be secured in Countries where he is Elective, by a duly Regulated Election; and where he is Hereditary, by a duly Regulated Education; and by due Limitations, and by Oath.

Where he is Elective, a Description is presupposed as existent in Gods General Laws already, which must be observed.

Thes. 225. The safe way for Election, is, that a Parliament choosing or approving the Council, swear them to choose four of the best Qualified persons, and that a well regulated Lot take one of the four; the people of the chief City, or adjoyning parts, seeking God by solemn fasting and prayer, for merciful determination by that Lot.

In elective Principalities, it must be supposed that a Council of State have a sufficient power to keep the Peace till a due Election: and yet that they be sufficiently disabled from perpetuating their Supremacy, or delaying the Election.

The Persons to be Elected may be either left to themselves as to their Rank, or they may be limited, either to take four of the Council (as men first approved by the Parliament, and acquainted best with State affairs); or else the General of the Army (if p. 260he be not of the Council) and one of the Nobility, and two of the Council. But however let them at their admission into Council, be strictly sworn to choose the fittest according to the described Qualifications, if they shall be called to a choice.

Here are divers things expressed as necessary, or much conducible to the propounded end. (Supposing still that we speak of those Nations that are setting up, or have already an Elective Prince, that is not absolute, nor hath the whole Soveraignty, but in conjunction with a Parliament or Senate) 1. That the Senate choose the Council, or at least approve of them. And so themselves being first composed as aforesaid, there will be great hopes of a Prudent Pious Council. 2. That the Council (or the Parliament, if then sitting) choose four, being swore to a faithful choice aforehand.

And here let it be observed, that Election is to be preferred to a Lot, where it may be performed upon grounds of Judgement and Freedom, and that a Lot is not to be brought into use, but in cases of Necessity, where judgement faileth. For, 1. Else men shall neglect the Law of God, which is propounded to them as the Rule of Judging. 2. And they shall neglect their Reason and Gods gifts, by which they are qualified for Judging. 3. And they will tempt God, and therefore provoke him to afflict them by the Lot, while they take his name in vain. 4. And if they elect not fit persons in preparation to the Lot, but turn loose a Lot among a number that are most unfit; they betray the Common-wealth to ruine. Is our new Modellers should carry their Lotteries among the vulgar rowt, whesr there's one or two p. 261wise men among a multitude, and expect that their Lot should find out those few, thay might be convinced by experience, that God made them no promise of such success, nor appointed Lots to spare men the use of their Reason. Till I have Gods command or promise to shew for our encouragement, I must believe, that he that casts a Lot to find out one wise and godly man among an hundred simpletons or ungodly men, is likely an hundred to one to be deceived. The Apostles chose two of the meetest men, to be Judas his successor, before they made use of the Lot: and then the Lot did choose Matthiae one of the two.

3. It is here taken for a matter of great necessity, that yet a Lot should finally determine. (In an extraordinary case indeed, as after a Conquest, usually One only is capable: but we are not giving Rules for extraordinaries.) And the need of this Lot is thus apparent. 1. It will prevent Confederacies and making parties and friends for the succession, which else will hardly ever be prevented. 2. It will avoid the odium that else will lie upon the Council, from the rejected party: Men will easier take a rejection from God then from man. 3. It will prevent the dis-satisfaction and consequent rebellious contrivances of the rejected. For it seemeth a dishonour to be rejected by choosers, but its no dishonour to miss it upon a Lot. 4. It is a most rational suitable course, that he that stands next God, should be chosen by God, and God should have the principal hand in the choice. The Apostles gave God the choice of Matthias an Apostle by Lot, because no power under God was fit to convey (or choose a man to) the highest Ecclesiastick p. 262power: But they chose not inferiour Officers by Lot. 5. It will more comfortably satisfie the Prince, to do or suffer in his office, when God calls him to it. 6. It will very much satisfie the people in their submission and obedience, and prevent rebellions, and hinder suspitions of the Princes ambitious aspiring to the power. A… his choice was Divine, their estimation and obedience will be towards him as towards an Officer of God.

4. It is here taken also as necessary, that the Lot be carefully regulated by a Law, e. g. as to be done before many, in the publickest Church of the City, in such and such order, which is easily contrived; that so they that would creep in by unrighteous means may have no hope.

5. That the chief City or all that are near, that can so speedily meet, may by fasting and prayer seek Gods merciful determination, is a thing of apparent need, by reason of the great weight of the case, and that the Government may be more purely Divine, and the people the fullyer satisfied in the person, and the blessing of God procured thereby.

Thes. 226. Where the Prince is Hereditary, and hath a Parliament either to participate in the Soveraignty, or to secure the peoples Rights the education of his children should be secured by a standing Rule, strictly describing the Tutors, both Divines and Polititians, and carefully securing the execution.

The Prince that will not Consent to this, for fear of losing his Interest in his own children, in reason should not desire that they should hereditarily sucsucceed p. 263him in the Government. If he govern not for the common Good as his end, he is a Lord or Tyrant, and not Governour of the Common-wealth. If he do govern for the common good, then the Common-wealth hath a far greater Interest in his children that must succeed, then he can have. If they be so his own, as to be principally for him, or for themselves, they are then unfit to be the Governours of a Common-wealth. If they be not; then the Laws must dispose of their Education. The subordinate Rules for this Education, I will not be so presumptuous as to set down.

Thes. 227. The second means of a peoples security as from their Prince, is that in the Fundamental contracts he be limited to Rule them by wholsom Laws to be made by the proposal and consent of his Parliament.

The Reason of this is, 1. Because of the imperfection of all Princes (as of all men) who therefore must be supposed to have some evil or imprudence, whose evil fruits should be prevented, that they may not produce the common hurt. 2. Because it is supposed possible that Princes may espouse a private Interest, from which the publick Interest must be secured. And being not Absolute and Arbitrary, he will be less capable to hurt.

Thes. 228. The third means of Security, is, the Princes Oath, which is to contain the summe of the Fundamental contracts wh…ch lay the ground of his future Government.

p. 264Every point of a Princes duty is not to be put into his Oath, but so much as is necessary to the common safety, and consequently to the being of his Government. For else it will tempt the people so think that they are disobliged when he violate…h his Oath in any of those particulars. But the substance of his Covenant should be in it.

Thes. 229. Ru. VI. The security of a Nation, as to their successive Safety, Piety and Peace, requi…eth that the M…litia be in Honest, faithful, obedient and valiant hands? which will be accomplished, 1. By the forementioned securing a faithful Prince and Parliament that must Rule them. 2. By arming all the faithful of the Nation that are fit for arms, and suffering none but freemen, to be of the standing force within the Land. 3. By causing all Souldiers te be sworn to the Soveraign and the Constituti…n. 4. By keeping the Forces that are under p…y, in necessary dependance upon the Soveraign power for their pay. 5. By keeping the power of placing and displacing the greater Officers out of the hands of any General Officer in pay. 6. By keeping them by distance, and other means, from uniting in any as a sufficient Head, but the Soveraign power. 7. By vigilancy against intrud…ng masked Papists and enemies that sow the seeds of sedition among them. 8. By supplying every vacant place with Godly valiant men, and weeding out the ungodly and seditious. 9. By a sufficient encouraging of the faithful in their due pa…. 10. By making them st…ist Laws against Impiety and sedition, and keeping up true Discipline among them.

1. M…. Harrington truly tels you the necessity of p. 265Arming the freemen: men of best Education and Interest, will be most valiant and most trusty; and if Reformed as I forementioned, they will be truest to their Country, in matters of everlasting consequence: It is reason that men of greatest Interest and sufficiency should be trusted with the defence of themselves and their own. The cowardliness of Freeholders is the undoing of their Country: To save their own skin they arm their servants, and so make them their Lords. Especially when it comes to fighting indeed, and they dare not venture their lives: Or else in forraign Wars, where they use to employ their servants only, except in command, and then they return upon them as their Conquerers. Many that are servants may be sent abroad, but not so many as may be able to master their Commanders, and the junior sort of Freemen, that should still be mixt in competent numbers. The most servile and base are usually through the disadvantage of their education the most impious. And so much wickedness as usually dwelleth in such Armies, is worse then the enemy to them. None of the Forces in pay, that intend the common good, and deserve the name of Christians, or Common-wealths-men, will be unwilling to have the faithful people of the Land to be possessed of a strength sufficient to ballance them for their necessary preservation.

The rest also are so plainly rational, necessary and conscionable, that I shall think it needless to give Reasons for them distinctly, there being nothing but ignorance, ungodliness, or a treacherous selfish design to master the Common-wealth, that can have any thing considerable to say against them.

p. 226Two things more I add, 1. Let the old tryed faithful Souldiers of the Army be the chief Commanders of part of the Militia of the Countries; yet none but the faithful, and men of Interest, that have somewhat to lose by the ruine of the Common-wealth: nor yet so as to strengthen any to a dangerous redundancy of Power. 2. That every Regiment of Foot have one faithful Minister to teach them, and every Regiment of Horse two at least (because quartering very distant, one man can be but with few at once.) Seducers are the seditions disturbers and destroyers, who will creep in and prevail, if there be none to gain-say them.

Thes. 230. R. VII. It is necessary to the true Happiness of the Common-wealth, that the Inferiour Magistrates (Judges, Justices, &c.) be prudent, Godly faithful men; which is secured to us, 1. By the forementioned Piety of the Soveraign Powers that must choose them; and 2. By good Laws that binde them to their Duty.

It is a great mistake in many Law-makers, that are more solicitous incomparably to restrain both Inferiour Magistrates and Ministers from going too far, and doing too much, then to put them on to do that which is indeed the business of their Office, when yet flesh and blood will do as much (and in the Ministry abundance more) to bring us to the defective Extream, then to the excessive. The benefit of Law is attained by the Execution: And if we have not faithful Judges and Justices, we can look for little execution. If the Magistrate be naught, it is an easie p. 267matter for him, by discouraging Plaintiffs and Accusers, and by hiding the sence, or wresting the Law, or a hundred wayes to make nothing of them, if not worse then nothing; and turn our defensive Arms against us.

Thes. 231. R. VIII. The Christian excellency and felicity of a Commonwealth, dependeth exceeding much on the Purity and Unity of the Churches that are there: And therefore it must be the Rulers special care 1. That holy D…ctrine, Worship and Order and Discipline be maintained in the Churches; and 2. That they be brought to as much Charity, Agreement and Communion as can be agreed.

Thes. 232. This purity of the Church will be procured, 1. By the (forementioned) care that godly, able faithful Pastors be provided; and the ungodly, insufficient and negligent kept or cast out. 2. By the faithful ordering of the Churches, and exercise of holy Discipline, supposing the previous requisites forementioned.

Thes. 233. For the setling of a sound and holy Minist…y, 1. There must be Laws describing such as shall be publikely Approved and encouraged, and such as shall be only Tolerated 2. The People and Patrons, the Ordainers and Approvers, must each have their due Interest preserved and allowed them. 3. No man must publikely Teach, nor hold private Assemblies, beside such as stand in due subordination to the Churches, but such as have from the Approvers an Instrument of Approbation or of Toleration. 4. Blasphemy and subverting the Essentials of Christianity, or of Christ…an communion p. 268and worship are to be severely restrained, not Tolerated in any way of Teaching or propagation whatsoever.

It is in vain to make Laws describing such as shall be Tolerated, unless there be a way to put them in execution. If all be Tolerated without difference, why should the Law make a difference? It is as necessary therefore that by the Rule of those Laws, Commissioners grant an Instrument of Toleration, as of Approbation. And that the Commissioners of Ejection have power to deprive them that forfeit it of their Toleration, as others of their Approbation. But of this elsewhere. The rest I hope is all granted.

Thes. 234. To the holy order and Discipline of the Churches, besides the Ministers duty (of which I have spoken in other Writings) it is n…edful, 1. That the Magistrate drive on all that are Pastors and administer Sacraments, to exercise Discipline, by distinguishing the clean from the unclean. 2. And to secure the Interest of the Magistrate and the Common-wealth, that there be duly joyned some Officer of the Magistrates in all the Assemblies for Worship and Discipline; and Magistracy and Ministry so twisted together, that they may concur and co-operate, without any invasion of each others Offices, but for mutual help.

God hath in wonderful Holy Wisdom so nearly joyned the Church and Commonwealth, and the Magistracy and Ministry, that both are of necessity to the welfare of each Nation; and it hath occasioned many ignorant men to contend about their preeminence, p. 269as if it were a controversie among sober Christians, which of them were the chief: when it is no controversie, nor is there any room for the comparison, they being qua tales of distinct co-ordinate kinds, and each is chief in his proper Office. The Magistrate is as truly the Governour of Ministers by the Sword or coercive power, as he is of any other of his Subjects: And the Minister is as truly the Magistrates Church-guide by the Word of God, as he is of any other of his Flock: yet indirectly he may frequently be bound from exercising any such disgraceful acts of Discipline on them, as may tend to diminish their Authority, or disable them to their proper work. Government is a divine Act, which imitateth Nature. Aristotle and Galen could not agree whether the Head or Heart was the Principal member and first seat of Life. And why may they not be conjunct and co-ordinate, each being the principal in its kind; the Head of the animal spirits and operations, and the Heart of the Vital? Philosophers have troubled themselves with disputing, whether the Intellect or Will be the first Principle of the souls operations? But by this time they are for the most part agreed, that the Intellect is the first quoad specificationem actus, and the Will quoad exercitium. But if any will make a tough dispute of it, whether Specification or Exercise be first, he will do it to no profit. It is a dead Commonweath (and that is none, but a meer carkass) that is without the Magistrate: And it is a mad Commonwealth (which is little better then none) that is without a Church and Ministry. I think they that would separate the Intellect from the Will, the Brain from the Heart, the p. 270Directive power from the Imperial, are no better friends to the Common-wealth, then he that would deliver a man from the presumption of his phantasie by cutting off h…s Head, or from the passions of his Heart by pulling it out of his Body. Some Diseases may warrant me to cut off my finger; but none will warrant me to cut off my Head, or to pull out my Heart. Some say the Intellect so participateth of Inclination, and is so near kin to the Will, that we may properly say, Intellectus vult verum; and that the Will hath so much participation of Intelligence that we may well say, that Voluntas intelligit bonum; whether that be so or not, I am sure that it is no humane Body that hath not both Heart and Brain; nor a humane soul that wants either Will or Intellect. The Priests sat with the Civil Judges in Moses time, and had Judicial Power, much further then we now desire. The Ministers sat with the Magistrates in England before the dayes of William the Conqueror. If any would exempt the Ministry from being under the civil Governours Jurisdiction, or would put into their hand the civil Power, or Sword, even any degree of a proper coercive forcing Power, I would Petition with the first against it: But if any Parliament would have some chosen Ministers sit in both Houses without any Votes or Power at all, but only a Liberty to speak when the cause of Religion and Conscience is on the Stage; or if they would have them sit with Judges on the Bench, and Justices at their Sessions, without any power, only with a Liberty of speaking to a case of Conscience, as I would never Petition for it, so I would not think that Commonwealth the less Wise, or Pious, or Happy, or safe p. 271that did admit it. But we are all for extreams. Some must have a Pope to carry both swords, and trample upon Kings and Common-wealths; or at least they must have Lord Bishops to set and Vote among the Lords: And others must think them unworthy to speak in the Cause of Christ, which sometime is tost up and down by men that little understand it; and some think them not worthy to stand in their presence, but make them as the scum and scorn of mankind: And what have they but their holy Relation to Christ and his service, to make them so contemptible? They are of the same Nation, blood and parentage as other men: For their lives, though they are imperfect, if any one relation and rank of men be more upright and blameless and holy, let us be banished or die the death. For their studies, unless it be Divine things that make men fools, or much learning and studie that make them less wise then other men, and unless the way to wisdom be to lay asleep our Reason, and cast off study, or at least to study nothing higher then the Moon, undoubtedly they have the advantage by far of any one rank of men. If Divinity be True and Good, then certainly the Students of it are likely to be the wisest and the best of men: For the object ennobleth, and the employment perfecteth the faculties.

Kings themselves were commanded by God of old, to study Divinity continually, and so were other Commanders, yea and all. Deut. 17. 18, 19, 20. Josh. 1. 8, Deut. 11. 19, 20. & 6. 6, 7, 8. Psalm. 1. 2, 3. If it debase the Teachers, it cannot honour Princes nor any of the Learners.

The Nation therefore that vilifieth and despiseth p. 272the Ministry, despiseth Christ. And the Magistrates that grow jealous of their interest, and set against the work that Christ hath set them to do, do but pluck out their own eyes, and destroy themselves, and unchristen their Common-weath. Magistrates and Ministers therefore must joyn together in the work of God: yet so that we will not meddle at all with their work; much less desire their Riches and honour: Let them take the Pomp, and Rule, and wealth of the world: We desire them so much splendor as may countenance them in their work. For our selves, we would have nothing but leave to labour, and the Devil chained up from hindering mens salvation, as far as by the Magistrate can be procured.

Thes. 235. To free the Magistrate from all jealousie of our usurpations, and to further us in our work, by an holy Concord, Let every Parish have one or more Censors, or Civil Officers, enabled to these following works. 1. To keep peace in the Congregations, if any make disturbance, or if any by force intrude to the Sacrament (for the Pastors or people have no power of violence.) 2. To joyn with the Minister and Church-Wardens in disposing of Seats in the Church, to avoid Contentions. 3. To meet once a monethmonth with the Church-Officers (or others) to hear the Causes that are brought before them: Where, 1. He may force those to appear as Magistrate, (when he sees cause) whom we can but intreat. 2. And he may (when he sees cause) have power to administer an oath. 3. And his Power and Vote concurring or dissenting, may determine how far the Magistrate shall second them; And also, 4. That none be taken to be disfranchised for p. 273crimes, by any excommunication, without the Censors conviction and consent (as we said before.)

In every Corporation that hath a Maior or Bayliff, and other Justices, let them also be the Censors. And in small Countrey Parishes where no Justice of Peace abideth, let the sufficientest person or persons be enabled by the Magistrate to this Office: And let him have no further Power. If the Church may propound the fittest persons, and the Rulers accept or reject them as they see cause, and so authorize such as they accept, it may fully satisfie their interest. If they refuse this, we are well content that they choose them as they see meet. This will further the Ministry, and stop the Erastians mouthes, and take away the jealousies that are usually by Magistrates kept up against the Pastors: Their Censors shall be present, and see whether we meddle with State matters, or go beyond our line. But still let this introduce no confusion of the Offices by the conjunction. Let the Churches acts be valid to meer Church respects (as Absolution or Excommunication) whether the Censors shall consent or not: but let them be of no influence upon Civil Rights, if he consent not. As Magistrates are Civil Rulers of Pastors and Churches, and must help them with their power against obstinate untractable ones; so there is no reason that we should desire them to be meerly the Executioners of our Sentence; but they must take cognizance of the cause, and Judge where they must execute: If therefore their Officers be with us, and have notice of the whole proceeding, they may be satisfied how far to own our acts.

p. 274Thes. 236. Though Magistrates cannot force men to Believe, Love God, and so to be saved, yet they must force them to submit to holy Doctrine, and learn the Word of God, and to walk orderly and quietly in that condition, till they are brought to a voluntary personal profession of Christianity, and subjection to Christ and his holy Ordinance; and so being voluntarily Baptized, (if they are new converted Heathens, that never were before baptized) or Confirmed (if they were baptized before) they may live in holy Communion with the Church.

If Magistrates force not, or Ministers cause not the grosly ignorant to hear and learn, and submit to Conference, or Catechizing, and such necessary means of Instruction till they are confirmed, or by the Approbation of the Pastors admitted into the Communion of the Church with the adult, their Infant-Baptism will but let in corruption and confusion into the Churches, while men are commonly taken for members of it, that know not what Christianity is, or live in the open violation of their Baptismal Covenant. Ministers therefore should be by Law restrained from admitting the uncatechized and unconfirmed to Communion.

Thes. 237. 2. The Ʋnity also of the Church is very needful to the safety and peace of the Common-wealth, that Parties be not hatched and animated against each other, who will be disturbing the Common peace to promote their ends.

Two extreams are here to be avoided. The first of them, that will give Liberty or Forbearance to none p. 275but those of one opinion or way, in points where difference is tolerable. And while they think by this to secure Unity and Peace, they most effectually destroy them both: while they put a necessity on many good and sober men, to suffer the execution of their penalties, and then move compassion in others to the sufferers, and provoke many to hazard all for their impunity. The other extream is theirs that either purposely cherish divisions to weaken the people, that they themselves may hold the ballance, and make advantage of their dissentions, or at least do carelesly permit intolerable Heresie, infidelity or impiety to be propagated or practised without due restraint. And these Rulers will find in the issue, that obeying God, and looking to his Interest, and the common good in greatest things, was their greatest duty, and would have most conduced to their own security: and that when these Factions have a while contended with each other, some of them will fall on the Magistrate himself, and however he behave himself, he shall never be without some perilous enemies. A broken, divided, contending people will never be long true to him, nor strong enough to defend him: but their strength is most exercised in winceing at each other, till perhaps they have unhorst the rider.

Thes. 238. The means which the Magistrate must use for the Churches unity, are these. 1. He must neither himself impose, nor suffer the Pastors to impose any uncertain or unnecessary points of doctrine, discipline or worship, as necessary to the Ʋnion or Communion of Churches, but restore the primitive simplicity; by takeing the Holy Scriptures in general as the sufficient Rule p. 276and Law of faith and worship, and the antient Creeds of the Church in particular, as the universal Symbole: or if any more copious be drawn up, let it meddle with no Controversies that may be forborn, and let it be as much as may be in Scripture words.

Necessary points must be held as necessary; and unnecessary things must not be made necessary. This is the great Engine that hath torn the Churches and battered their Peace. If men Zealous for opinions cry out against errours, and for security of the Orthodox profession, let them have leave to be as Orthodox as they will, and to do as much against errour as they can: but let them not be the common Judges of Truth, nor have every thing done that fansie or fury shall think necessary to secure the Truth. The Scripture is acknowledged to be certainly true by us all; and therefore none will scruple the subscribing it; but so are not the doubtful collections of all that think their opinions must needs be Articles of their neighbours Creed. He is Orthodox that holds but so much Truth as is contained in the Scripture. He that believeth explicitly, and obeyeth but so much as is there delivered in plain expressions, is fit to be a Minister, and to have Communion with the Churches. He that subscribeth to the Truths which are plainly expressed in Scripture, and yet perverteth them by Heresie, or understandeth them not through ignorance, may as easily pervert or not understand the same truths plainly delivered by men. Let therefore the holy Scripture be the National Confession and Religion: and let the antient Creeds be expresly professed p. 277by all that are Baptized, or admitted to Church-Communion. And if any special occasion make more seem necessary, which must be imposed, let that more be no more but a Confession expressed in Scripture-phrase, at least in every controvertible point which godly men do differ about. Let men enlarge their voluntary Confessions, and spare not; but not impose them, nor make them the ballance of their Communion.

If any say that [It is meet that Pastors explicitly understand more then the antient Creeds, though no more may be of necessity to every member: and therefore a more large Confession is to be subscribed or owned, seeing by subscribing to the Scriptures, he professeth but an Implicit belief as to the particular truths.]

I answer, 1. I can as truly and wisely say that by subscribing to the National Confession he professeth but an Implicit belief of the particular truths therein contained. They are as plain and as well exprest in the Scripture as in the Confession. And therefore the subscribing of one is as good a proof of an Explicit belief, as of the other. 2. You know that subscribing to your Confession proveth not that men understand it. And therefore you take another course to try the sound understanding of the Preacher: It is supposed that he is a known tryed man, and that the Examiners have questioned him in order to discover his understanding, besides what his preaching must discover. And cannot the Examiners as well try him by a Question about some Scripture Text, as by a Question about an Article of a Confession that no more plainly containeth the same truth? 3. And then if he contradict the necessary Scripture-truths, which p. 278he doth confess; Church-Discipline and the Magistrate, according to the quality of the Errour and offence, must restrain him; which they may as well do, if the Scripture only be the Rule, as if it be a Confession.

Thes. 239. 2. It is necessary both to the purity and peace of the Churches, that the publishing or propagating of the Certain intolerable Errours be restrained, both by the Magistrate and the Churches: and also the practice of such Errours that are practicable.

As Liberty in things where Liberty may be granted, is necessary to the Churches peace; so is restraint in things intolerable. It is not Liberty of Conscience that I speak of, but Liberty of tongue and p…actice. Mens consciences are not under the inspection or cognizance of the Magistrate. He that will be an Infidel, must have liberty of conscience to damn himself, and then to torment himself whether the Magistrate will or no: But if he have liberty to infect and seduce others, the Magistrate shall answer for it. If any Libertine here interpose, and ask me, By what Law a Magistrate shall meddle in matters of Religion to restrain men against their consciences? I shall fully answer him elsewhere, if God will, in a more seasonable Discourse on that Subject.

Thes. 240. 3. It is necessary to the Churches Peace, that no private Congregations be gathered, or Anti-churches erected by any but such as have an Approbation or Toleration for it from the Magistrate: supposing still that such private Assemblies are Allowed of course p. 279as are kept by the Approbation of Approved Ministers, in a due subordination to the Church-Assemblies.

Let Approved or Tolerated Ministers (that have an Instrument of Approbation or Toleration) have leave to allow of private meetings, subordinate to the publike, so they be well regulated by Laws. But if unlimitedly private Assemblies be permitted, then 1. It is in vain to limit Toleration; for all will be Tolerated. 2. And then it will be impossible to restrain Heresie, Infidelity or impiety. 3. Yea they may meet to plot against the Magistrate, and who can discover or hinder them? To force them to keep open their doors is some Remedy, but a poor one: for they can do it at such times as none will trouble them. What honest man will be with them on the Lords Day at the time of publike Worship, or in the night unseasonably? &c. And they can tell when any more then their own company are there. Masters of Families must be encouraged in their Family-worship, and honest Neighbours in helping each other in holy Exercises in their proper places. But no Assemblies should be Allowed by the Magistrate, but what an Approved or a Tolerated Pastor will Over-see and take care of, and in some sort be accountable for, as under his charge.

Thes. 241. 4. It is necessary to the Churches Peace, that no Pastors or Christians be suffered in Print or Speech to rail at one another, and use contentious opprobrious speeches: but that the Magistrate moderate them in their Disputes, and that the Tolerated Churches be not suffered to cast scorn upon the Approved p. 280Churches, nor to be over-busie or publike in drawing away others to their mind, supposing them to have leave to worship God themselves in their Tolerated way, and modestly to defend themselves under the Magistrates moderation.

If other men for foul words shall be bound to the good behaviour, and scolding Women shall be put in the gumble stool: there is no reason that the people shall have leave to rail and scold on pretence of their Opinions in Religion.

2. In publike Disputes the Magistrate should be Moderator in point of peaceable modest carriage. And therefore he should be present in Synods usually to keep peace. No Synods have been so peaceably managed since the Magistrate withdrew from them, as they were before when he bore sway.

3. It is supposed that the Magistrate judgeth the Tolerated Churches to be erroneous, though he judge them tolerable; and therefore it is not fit that he give them leave to draw people to their way by busie publike importunity, which may both corrupt and disquiet the Churches; nor to pour out contempt and scorn upon the Approved Ministers or Churches. But 1. They may have leave in their own Assemblies soberly and modestly to plead their own cause. 2. And also to defend it modestly in print, if it be assaulted. 3. And also to give to the Magistrate or others an account of their faith and worship when they are justly called to it. 4. And also to manage publike Disputes when the Magistrate shall License them.

p. 281Thes. 242. 5. The Magistrate in order to the Churches peace must moderate Controversies, especially as managed by Writings and Disputes: and when he seeth that they are not used to Edification, but to Division, and that they cannot be further suffered without the great danger of the Church, he must either command them silence, or prescribe them necessary bounds.

The Servants of the Lord must not strive: and therefore Logomachies and perverse disputings that gender strife, and quench Charity, especially when they kindle a publick flame, are not to be permitted: Magistrates must not here unnecessarily interpose: but when it is necessary, they must use their Authority, especially in over-seeing the press, and restraining passionate intemperate men.

Thes. 243. 6. Fraternal Associations of Churches, and Assemblies of their Officers and Messengers must be encouraged, in order to the needful correspondency and communion of the Churches; and that Gods work may be carried on in concord, the Censor or other M…gistrate being present, when he seeth it meet to restrain them from usurpations, and contentions.

I speak not of Associations of parties to bandy against each other, nor of Synods directly and properly for Government of the particular Pastors: for this is controverted among wise men, whether they have such a Power. But as Scripture and Nature require Ʋnity and Communion of Churches, and p. 282concord in Gods Work, so do they require the means that Nature it self maketh necessary to these ends: But of this elswhere.

Dividers therefore that refuse Communion with the Approved Churches, should have less of the Magistrates Countenance; and the Unanimous, charitably peaceable men, that are Lovers of concord and brotherly communion, should from the Magistrate have some special countenance and encouragement.

Thes. 244. 7. The Magistrate must not commit any of his proper coërcive power into the Pastors hands, nor trust them with his Sword, either to depose each other, or any way Govern each other by force: But the rejecting others from their communion, and perswading men to avoid them, is all that the highest pretenders can call an Ecclesiastical Jurisdiction over their Brethren, in which also they are to be moderated by the Magistrate for peace.

It would long ago have quieted the Churches, if the Magistrates had kept their Power to themselves, and also had not made themselves the Prelates Executioners. If the Pope had not got the Sword into his hand, nor into the hands of his Prelates, and Magistrates made not themselves his Lictors, he could not so much disturb the peace. If his Excommunications were not seconded by violence, and he could not meddle with mens bodies or estates, he would be at last aweary of thundering against them that care not for it. And no Prelate hath any face of a Title to a forcing Power: who made them Magistrates! What they can do, must be by the Word upon the p. 283Conscience; by spiritual, and not by carnal Weapons. And for a Magistrate to punish or destroy a man eo nomine, because he is excommunicate, before he knows whether it be just or unjust, is but to make himself the Prelates Hangman, and renounce his Reason with his Authority, and to do he knows not what or why, at the command of another; who yet cannot save him from the wrath of God if he prove a persecutor. As scolds in the street endanger not the Peace of the Land, because they are unarmed, and go to it but with Tongues, or Nails and Fists: so if Divines be kept unarmed, and have no power to persecute one another, they will at last be weary of contending, and when the fray is over, they will be as they were: Or if they passionately excommunicate each other, experience will convince them of their folly, and drive them to return to Unity, when they have felt a while that they are but weakened by it, and hindred in their work, and made the contempt and scorn of their enemies. But if a Prelate, or a Synod, or any of them have power to displace and cast out, or fine, or imprison, or banish others when they are angry with them, there will be no peace.

Be awakened then, ye Christian Magistrates, to keep your Sword in your own hand, and use it for God, according to his Law, discerned by your own understandings (though taught by Ministers) and put an end to the quarrels of Popes, and Prelates, and Councils, that are partly contending for your power to be in them; and partly disturbing and destroying our peace by your Sword which they have got into their hands, or at their Commands.

p. 284So much for the Rules by which a Common-wealth may be made a Theocrasie, or truly Divine, and the Kingdom of Christ may come among us, and his Will be done to the Glory of God and happiness of the people: Which I have, though not wholly, yet chiefly fitted to this Common-wealth, out of a desire of its felicity.

Blessed are the people that are in such a case, yea blessed are they that have the Lord for their King and God. Grant us but these Substantials, and secure us these great things which our happiness consisteth in, and we will not contend either for or against such jingles as Mr. Harrington and others do lay so great a stress upon. Monarchy, Aristocraty, or Democraty will secure us (though a mixt Government, or limi…ed Monarchy we judge best; and Democraty worst, in most places;) so we may be secured in the main. Let us pray, and in our places peaceably endeavour, that we may see the day when the great Voice in Heaven shall say, [THE KINGDOMS OF THIS WORLD ARE BECOME the Kingdoms OF OUR LORD, AND OF HIS CHRIST] R…v. 11. 15.

And then if all these Christian Common-wealths were but by Association conjoyned for their mutual defence, and promoting he Interest of their common King, the earth would be in its nearest resemblance of Heaven.